Animal Suffering: The Jewish View

Animals and people are kindred spirits, but far from equals.

The question is often posed in informal discussions and ethical forums: Is it forbidden to purchase products that were produced due to animal suffering, such as cosmetics tested on animal?

Animals have always been an important part of human existence; from the dawn of history until only a few generations ago, virtually every person from the poorest to the richest lived in the intimate company of domestic animals. So it is hardly surprising that the Torah devotes much attention to the place of animals in creation and to their relationship with mankind.

Following the creation of mankind, the first thing God does is to define his place in creation. First we learn that only man is created in God's image, and is given "dominion over the fish of the sea, the birds of the air, and every living thing that creeps upon the earth" (Genesis 1:26).

Adam seeks companionship among the animals, but finds it only with Eve.

Later, God sees that Adam needs companionship (Genesis 2:18). Adam seeks this companionship among the animals, but finds it only with Eve, a human companion. Again we see that animals are in some sense kindred spirits to man, but not equals.

As mankind's holy mission is cemented with the giving of the Torah at Mount Sinai, the thical treatment of animals is discussed in a variety of contexts:

• The Torah declares: "Six days shall you do your tasks and on the seventh day rest, in order that your ox and donkey shall rest…" (Exodus 23:12)

• In Exodus 23:5, we find: "If you see [even] your enemy's donkey struggling under a load, don't refrain from helping him; surely help him [to unload]." According to the Talmud (Bava Metzia 31a), this is one source for the prohibition of animal suffering.

• Deuteronomy 12:21 describes the commandment to slaughter animals before eating them. Many commentators, including Sefer Hachinuch, explain that one purpose of this command is that kosher slaughter is a humane way of killing, causing only minimal suffering to the animal.

• Deuteronomy 22:6-7 is the commandment to send away the mother bird before taking the eggs for our own use. The commentators explain that seeing the eggs taken away causes distress to the mother, which is partially alleviated by sending her away.

• Deuteronomy 22:9 is the prohibition against plowing with two different kinds of animals. The Sefer Hachinuch suggests that plowing with animals of different species causes distress to one another.

• Deuteronomy 25:4 declares: "Don't muzzle the ox as it threshes." Again the Chinuch explains that it is stressful for an animal to be surrounded by food, yet unable to eat.

One thing we notice from these commandments is that they go far beyond merely avoiding active cruelty to animals. In most cases the commandment is to take positive action to alleviate distress.

Ethical obligations to animals are commensurate with the benefit they provide.

Another thing we notice is that commandments are ultimately limited in scope. Only animals belonging to a Jew, who himself is commanded to keep the Sabbath, needs to rest on Shabbat. Kosher slaughter is a requirement only when the animal is to be eaten, but not for example if it is needed for leather. While we many not plow with two species together, there is no requirement to refrain from putting an animal to hard labor.

I believe that these two aspects are related. Ethical obligations to animals are commensurate with the benefit they provide us, and our relationship with them. Animals that work for us all week long rest on Shabbat; animals that help with our loads should be helped when they are overburdened; animals which provide us with vital sustenance need to be slaughtered in a humane fashion.

Cruelty is of course forbidden towards any creature, but the higher levels of obligation are commensurate with the degree of connection with and benefit from the animal.

This answers what some people consider a paradox of the Jewish approach to animals: If Judaism acknowledges ethical duties toward animals, why does it allow us use them for our benefit? In fact, the duties to animals are a consequence of the benefit we derive from them. Ethical duties don't arise in a vacuum; they generally stem from a combination of empathy and reciprocity. Reciprocity doesn't have to mean tit for tat; animals won't go on strike and refuse to help if some people treat them cruelly. In this context, reciprocity means that we acknowledge the benefit animals provide, and requite it with basic standards of humane treatment.

Resolving the Paradox

There is still a bit of a paradox, however. We are not allowed to cause suffering gratuitously to any animal, but if there is a valid human need then even if the animal will suffer the treatment is not considered cruelty. For this reason, it is permissible and proper to use animals in medical experiments that are expected to lead to treatments that will alleviate human suffering. But this very usefulness is also what cements our obligation to show concern for the animals.

While the prohibition on animal suffering would never forbid using animals for an important human need (even if the use involved animal suffering), it would forbid causing unnecessary suffering for that need. Nachmanides writes (Deut. 22:6), "[God's] mercy on creatures with an animal soul does not extend to prevent us from using them for our needs."

Human treatment of animals cultivates humane conduct toward people.

This standard seems to be stricter than the standard for bal tashchit, which forbids gratuitous harm to or destruction of anything valuable or useful to humans. Regarding bal tashchit only gratuitous harm is forbidden, but tzaar baalei chaim, the prohibition on animal suffering, would seem to forbid also disproportionate suffering. The Talmudic sage Rabbi Pinchas ben Yair states that hamstringing an animal would constitute forbidden suffering, but only killing it would constitute gratuitous harm. My interpretation is that hamstringing the animal does bring some benefit, but not enough to justify the suffering induced. (Talmud - Chullin 7b)

An additional reason mentioned by the Sages for human treatment of animals is that it cultivates humane conduct toward other people, while inhumane treatment of animals carries the danger of inculcating insensitivity toward others. (Research confirms a connection between people who torture animals as youngsters and those who are violent as adults, though there is no way to tell if there is a causal relationship.)

The Sefer Hachinuch (596) writes: "Among the motivations for this commandment is to accustom ourselves to delicate souls, choosing the straight path and adhering to it, and seeking mercy and kindness. Once we obtain this habit, then even toward animals, which were created to serve us, we will show concern."

And Nachmanides writes: "The reason for refraining [from taking the eggs in the presence of the mother] is to teach us the quality of mercy, and not to act cruelty. For cruelty [toward animals then] spreads into the soul of man [and expresses itself toward people as well]."

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About the Author

Rabbi Dr. Asher Meir is Research Director at the Business Ethics Center of Jerusalem (www.besr.org). He studied at Harvard, received a PhD in Economics from MIT, and rabbinic ordination from the Israeli Chief Rabbinate. Prior to moving to Israel, he worked at the Council of Economic Advisers in the Reagan administration. Rabbi Dr. Meir is also a Senior Lecturer in Economics at the Jerusalem College of Technology and has published several articles on business, economics and Jewish law. He is the author of the two-volume, "Meaning in Mitzvot (Feldheim), and his Aish.com columns form the basis of the "Jewish Ethicist" book (ktav.com).

The opinions expressed in the comment section are the personal views of the commenters. Comments are moderated, so please keep it civil.

Visitor Comments: 16

(8)
Nita,
May 27, 2012 9:21 PM

What does the Tanach say about seeing our Animals in the Olam Haba

Will we see our beloved animals in the World to Come

(7)
Vic,
March 20, 2012 3:55 PM

He works in mysterious ways...

This might be slightly out of subject but I find it interesting that G-d created this world and its animals for our benefit, but at the same time, we as humans cannot completely control what is suppose to serve us. For example: Taking fish oil supplements for your health one minute then chocking and dying on a fish bone the next. Or being in the wilderness and skinning a wolf for its fur so that you can stay warm then getting mauled later on by another wolf. We can even take it further and say that you need water to survive but can also drown in it. In other words, what can save your life can also cause it to end.
I like pondering!

(6)
Anonymous,
March 16, 2012 12:22 AM

Well spoken, words of truth and unfailing love
giving thanks unto L-rd for your talent and gift
Thank you Shalom

(5)
Pat Zacks,
March 10, 2012 5:36 PM

Clearer, more specific direction?

All good, but the original question -- "Is it forbidden to purchase products...such as cosmetics tested on animals?" -- remains essentially unanswered. Cosmetics do not save human lives as do certain drugs; however, people will purchase them regardless and thus could be exposed to potential illness using untested cosmetics. Obviously ethical concerns in this issue should be addressed by the manufacturer, but since they usually aren't (unless under the threat of lost income), what is our obligation?

Stacey,
March 26, 2012 1:20 PM

more articles....

Hi Pat,
I believe the answer to your question can be found in this series of articles by the Jewish Ethicist (on Aish.com)
I hope you find this helpful.
http://www.aish.com/ci/be/51132432.html
http://www.aish.com/ci/be/51472337.html
http://www.aish.com/ci/be/51472337.html

(4)
Beverly Kurtin,
March 9, 2012 5:49 AM

Blinded cat

While buying some new toys for our cats, we saw the most pitiful sight I'd ever seen. A little kitten had had his eyes gouged out by some monster. A lady rescued the kitten and a kind vet did all he could to stop his pain, but it involved the removal of both eyeballs.
They were thinking of putting him to sleep when my niece and I shouted NO! We will adopt him. He was very sick and would not eat or drink. So I bought some pedia-lite and he began to gain strength. People thought that we were nuts because they thought that the cat would never touch the ground. If you saw him, you would never know he was blind.
He gets around as though he could see; he is incredible.
We had to put two of our other cats down when one got cancer and the other diabetes. We felt that we had lost members of our family.
We love animals but never forget that they are animals, but we get only the best food possible, keep them safe and they go to the vet on a regular basis
Loving animals can have its own reward. One day a doberman got loose and was heading down the sidewalk at me. By the time the owner got to us, the dobie was on his back and I was rubbing his tummy; we were both having a good time. Somehow the dog realized I wasn't going to hurt him and I didn't want him to hurt me! My car had broken down, which is why I was walking, and the owner, bless him, helped me get my car going.
One piece of advice I'd like to pass along to everyone who reads this: ALWAYS approach a new animal with a closed fist. The animal will see it as a paw instead of a claw and will sniff your hand. That works for kittens and horses.
My favorite animal is an elephant, especially baby elephants.
I have stood between an animal that was being harmed and the person who was harming it. I will NOT permit an animal to be treated with cruelty. I do not understand why people maltreat their animals, but they'd better not do it in front of me.

Chana,
March 14, 2012 3:27 AM

Love for all animals

This letter really touched me deeply as I feel you are very much like myself; we truly love animals and will go to great lengths to treat them well and keep them from harm.
I have 2 cats and both were adopted from Animal Rescue Organizations. The love they give us is overwhelming!
I remember the time I was staying in Paris/France with my aunt and cousin and we noticed this tiny, very thin kitten looking for food in the courtyard of the home we were renting for the summer. After making inquiries we found that no one wanted to claim the kitten and we took it home with us. The cat became a gorgeous grey/white adult and my aunt was approached by a photographer, who needed a suitable "model" for a photo book as he asked permission to have the cat pose for him. My aunt was paid very well for this endeavor and it was the start of a wonderful career as a model for my aunt's cat!
I always felt that the cat wanted to "pay back" my aunt for giving her a wonderful home .......
Animals enrich our lives with their unconditional love and devotion, they are able to keep us healthier and more fulfilled, yet they demand so little in return.
I

Anonymous,
March 28, 2012 5:55 AM

my appreciation

Thank you

(3)
HIMANSHU KSHATRIYA.,
March 5, 2012 5:02 PM

Good

Its good but it wud be more better if torah also denounce meat eating bccoz its also obtained by killing innocent animals.
-: a hindu supporter of israel.

(2)
Malka Esther,
March 5, 2012 1:46 PM

According to the American Society for the Prevention of Cruelty to Animals (ASPCA): "It is impossible to determine how many stray dogs and cats live in the United States; estimates for cats alone range up to 70 million."
The Humane Society of the United States (HSUS) adds that between 3,000,000 and 4,000,000 animals are euthenized each year in US animal shelters.
Yet, the Torah says we are forbidden to spay or neuter animals. This is humane treatment? I think not.

Regina,
March 6, 2012 7:08 PM

This is the reason I never wanted to have a pet

Always had a problem with neutering an animal just for the purposes of making it into a convenient pet. Why should my convenience and availability of a companion trump the animal's right to reproduce? And even if it is in fact a stray animal, what gives me the right to do this irreversible change to them? To make the argument a bit more vivid - most of us would have a problem with suggestions to sterilize people who are homeless or mentally challenged. I think the argument works for animals as well.

Malka Esther,
March 7, 2012 1:53 PM

Spay Neuter

Neutering an animal is done for far more than simply making one animal "into a convenient pet." Pet animals are the lucky ones.Spaying and neutering should be done to prevent the suffering of the potentially 67,000 puppies that one dog and her offspring can produce in in only six years; the 370,000 kittens one female cat and her offspring can produce in seven years (PETA). Comparing the resources of people who are homeless with those available to farrel cats, for instance, is a bit of a stretch, don't you think? As to making "irriversible changes" to someone, do you believe in Brit Milah and all that it entails?

(1)
andrew yachad,
March 5, 2012 2:30 AM

Boycott animal cruelty

Interesting article, but I did not see a convicting, definitive statement about this issue. I personally think a Torah observant Jew does have the obligation to buy only cruelty-free products, as they are readily available, and thereby decrease the profit of people who do cruel and unnecessary experiments on animals. I know from medical personnel that there are a lot of medical experiments involving animals which are unnecessary, very painful, and can be substituted for by other means, like computer data and models. Generally, the public is not aware of, or sensitive enough to this issue, which should be a major concern of anyone who believes in a kind, loving Creator. Having dominion over other creatures does not give us the right to cause them pain. It actually makes us more responsible to ensure they have a decent, humane life.

Devorah,
March 5, 2012 11:33 AM

As a Torah observant Jew I completely agree with Andrew.
It is unfortunate that this article tackles the subject of vivisection, but take no position from Halacha. I think it even a little weak... because I wrote an article about Animal Suffering [Dutch] and my sources gave an opinion from the postilion of Halacha!
Moreover I do not use cosmetics that has been tested on animals!

Neta,
March 6, 2012 10:34 AM

Devorah - I'd be interested...

To know about your article and the halachic sources you quote. Do you have a blog or website?
Andrew - I agree I think we as humans need to become aware of all the animal suffering that is happening behind closed doors and be more active by voting with our dollars. This in turn will force companies to become more creative and fund alternative ways. This is already happening with cars and alternatives to fuel. We can't leave this to governments, they never will care about animal suffering because animals don't vote!

Leah,
March 9, 2012 7:18 PM

Andrew, I totally aggree. We need AWARENESS!

This is an issue that has plagued my mind since becoming more observant. Raised in a secular, relaxed mixed faith family, I grew up eating what was cheap and easily accessible with no knowledge of "kosher" or even humane treatment of animals. I was pretty ignorant and don’t blame myself but blame the corruption of the corporate companies that run these meat factories and make these products. My first wakeup call that remarkably sparked my journey back to Torah was watching “Meet Your Meat;” a short film that takes you into the factories that supply meat for fast food and our large chain grocery stores. It horrified me and inspired me to become more aware of the other horrors in this world. From meat factories to animal testing and fur factories, to child labor, human trafficking, war, the list goes on. I believe the problem is that the characters behind many of the most powerful corporations/institutions are simply unjust and inhumane. I pray that the truth about the horrors behind the curtains will soon be revealed and I hope that those who possess genuine empathy and a passion for justice will bring these systems down!!!!!

I've been striving to get more into spirituality. But it seems that every time I make some progress, I find myself slipping right back to where I started. I'm getting discouraged and feel like a failure. Can you help?

The Aish Rabbi Replies:

Spiritual slumps are a natural part of spiritual growth. There is a cycle that people go through when at times they feel closer to God and at times more distant. In the words of the Kabbalists, it is "two steps forward and one step back." So although you feel you are slipping, know that this is a natural process. The main thing is to look at your overall progress (over months or years) and be able to see how far you've come!

This is actually God's ingenious way of motivating us further. The sages compare this to teaching a baby how to walk. When the parent is holding on, the baby shrieks with delight and is under the illusion that he knows how to walk. Yet suddenly, when the parent lets go, the child panics, wobbles and may even fall.

At such times when we feel spiritually "down," that is often because God is letting go, giving us the great gift of independence. In some ways, these are the times when we can actually grow the most. For if we can move ourselves just a little bit forward, we truly acquire a level of sanctity that is ours forever.

Here is a practical tool to help pull you out of the doldrums. The Sefer HaChinuch speaks about a great principle in spiritual growth: "The external awakens the internal." This means that although we may not experience immediate feelings of closeness to God, eventually, by continuing to conduct ourselves in such a manner, this physical behavior will have an impact on our spiritual selves and will help us succeed. (A similar idea is discussed by psychologists who say: "Smile and you will feel happy.")

That is the power of Torah commandments. Even if we may not feel like giving charity or praying at this particular moment, by having a "mitzvah" obligation to do so, we are in a framework to become inspired. At that point we can infuse that act of charity or prayer with all the meaning and lift it can provide. But if we'd wait until being inspired, we might be waiting a very long time.

May the Almighty bless you with the clarity to see your progress, and may you do so with joy.

In 1940, a boatload 1,600 Jewish immigrants fleeing Hitler's ovens was denied entry into the port of Haifa; the British deported them to the island of Mauritius. At the time, the British had acceded to Arab demands and restricted Jewish immigration into Palestine. The urgent plight of European Jewry generated an "illegal" immigration movement, but the British were vigilant in denying entry. Some ships, such as the Struma, sunk and their hundreds of passengers killed.

If you seize too much, you are left with nothing. If you take less, you may retain it (Rosh Hashanah 4b).

Sometimes our appetites are insatiable; more accurately, we act as though they were insatiable. The Midrash states that a person may never be satisfied. "If he has one hundred, he wants two hundred. If he gets two hundred, he wants four hundred" (Koheles Rabbah 1:34). How often have we seen people whose insatiable desire for material wealth resulted in their losing everything, much like the gambler whose constant urge to win results in total loss.

People's bodies are finite, and their actual needs are limited. The endless pursuit for more wealth than they can use is nothing more than an elusive belief that they can live forever (Psalms 49:10).

The one part of us which is indeed infinite is our neshamah (soul), which, being of Divine origin, can crave and achieve infinity and eternity, and such craving is characteristic of spiritual growth.

How strange that we tend to give the body much more than it can possibly handle, and the neshamah so much less than it needs!